THE MEANING OF MEMBERSHIP IN THE RELRGIOUS SOCIETY OF FRIENDS

Leonard S. Kenworthy

Quaker Publications Box 726 Kennett Square, PA 19348 THE MEANING OF MEMBERSHIP IN THE RELIGIOUS SOCIETY OF FRIENDS

Copyright © 1983 Leonard S. Kenworthy 1. Introduction The search for the meaning of mem­ bership in the Religious Society of Friends has been a recurring theme over many years of Quaker history, and re­ mains so today. Such a quest is a natural outgrowth of Friends' belief in continu­ ing revelation. Over the centuries there has been con­ siderable writing on this topic in a broad context - from William Penn's com­ ments on A Description of a True Quaker to Henry J. Cadbury's Pendle Hill pamphlet on The Character of a Quaker, and Edmund Hillpern's leaflet on The Minimum Quaker. In this brief booklet the writer has brought together the thoughts of several Quakers and Quaker groups, adding 1 agreement on them - such as the im­ mediacy of God and His availability to some thoughts of his own, based on a everyone without intermediaries, a wide acquaintance with different groups of Friends. devotion to the Historic Christ and the Ever-Present Christ, and a desire for It is hop~d that this short account will stimulate many individuals and Meetings helping to create the kingdom of God on to consider ag'lin the meaning of earth. membership in the Religious Society of Those small groups had their Friends - an elusive and baffling, yet problems; they were not "colonies of important topic. Heaven." Nevertheless, they were banded together by their common beliefs 2. Membership in the Formative Years and way of life and strengthened often ofQuakerism by the suffering they endured for their faith. They were religious fellowships, In the early days of the Quaker move­ caring communities, Christian cells, ment in 17th century England, there was societies of friends. no formal membership. The Religious Society of Friends, as it came to be And what a diverse group they were! known, was an open fellowship of indi­ They came from widely differing back­ viduals and families who were trying to grounds rather than the predominately recapture the authenticity and vitality of middle-class, educated group Friends the first-century followers of Jesus and tend to be today. There were men, to reinterpret His powerful message for women, and children. There were a fe\v their time. It was a society of Seekers well-to-do Quakers - such as Elizabeth and Finders. Hooton and Margaret Fell Fox, and The tenets of their faith were not many farmers and poor, working-class formalized, although there was general 3 2 people - such as Mary Fisher the serving maid. A few were old, but most really an informal list of members of the of them were young; George Fox began Religious Society of Friends. his ministry at the age of 23. A few were The excesses of some individuals in highly educated - such as Robert that early movement, culminating in the Barclay, Isaac Penington, and William famous James Nayler incident, Penn, but most were uneducated. threatened its existence and led to the development by George Fox and others For several decades there seemed to be of a unique and remarkable organiza­ no reason for formal membership; tional structure, highly democratic in Friends were easily identified. They nature, including monthly meetings, attended Meetings for Worship and quarterly meetings, and a yearly Meetings for Business. They aided their meeting. By the early part of the 18th associates who were imprisoned or century membership was added. persecuted in other ways. They observed How curious it is, however, to realize the testimonies on the use of the plain that Fox, Penn, Penington, Barclay and language, the hat testimony, and the other luminaries of our group were never accepted clothing of that group. And members of the Religious Society of they lived in the spirit of their Master ­ Friends. in simplicity, sincerity, and honesty.

But there were soon lists which 3. Stringent Standardsfor approximated membership rolls. Membership Develop Records were kept of attenders at business meetings, of those persecuted, Eventually the dedicated, able, and and of persons married "under the care often fervent leaders of the early Quaker of the Meeting." Such records were movement died, and in many places Meetings became moribund. In a 4 5 sincere, but probably misguided, ments into their homes, wearing the attempt to retain or regain the "wrong" clothes, and betting. momentum of those early years, elders The result was far from what was and overseers tried to use membership as intended. Rigidity, hardening of the a means of recapturing the vitality of spiritual arteries, and resistance to first-century Christianity and first- change their brought further decline century Quakerism. rather than growth. Perhaps you - or someone you know The stringent standards for member­ - is a descendant of a Friend who was ship that were imposed ruled out disowned; it seems as if nearly everyone drunkenness, moral offenses, belief in in the United States today had an witchcraft, - and later the owning of ancestor who was once a Quaker. slaves. But those people may have been the ones who most needed the loving 4. Some Effects ofthe concern of the Meeting fellowship. Disownment Legacy The doctrinal views of those who were on Considerations About recorded as ministers, and likewise of Membership Today. members, were closely scrutinized and the personal conduct of Friends narrow­ Some of the effects of that period of ly interpreted and stringently upheld. disownment linger with us. As a consequence, thousands of Friends frequently recall that history persons in England and in the American when considering the meaning of colonies were disowned for a variety of membership today, pleading for a broad reasons. Among them were "marrying interpretation of membership, pointing out of Meeting" (which meant marrying out that there are many paths to God, a non-Friend), bringing musical instru­ that individual insights and needs differ, 6 7 and that the Light shines as through a Giant Prism, forming many shades or on committees of the Meeting, although heliefs. Such Friends cherish the enrich­ they are seldom appointed to the Com­ ment of a Meeting which comes from mittee on Ministry and Oversight, or as persons of varied backgrounds, beliefs, clerks. and life-styles. Hence they caB not just In almost every way, however, they for the toleration of differences tiU t for are full-fledged participants in the life of the welcoming of difference~;. the local group. Others maintain that vve welcome A few attenders do not join Friends almost everyone today as a member of because they want to retain some ties the Religious Society of Friends, ('oDse­ with the religious group with which they quently there are no ';orporat<: have been associated. Certainly they which bind us togethe,., should be told about the Wider Quaker Fellowship (with headquarters at 1506 Race Street, Philadelphia, Pennsylvania In many Meetings today in the Unitec 19102) which provides for people like States there are i'reouenriy [lV:;'-C them. attenders than inembe,'s 11iS ,-, Other attenders do not see the value of especially true in the ne",;, i\licetings membership in groups of any kind. Still largely in cities, and often near college:; others are not sure how long they will or universities. remain in a given locality and so delay The status of such attenders is sorn'~­ applying. Then there are those who are times blurred. Thev are welcome Zil not clear as to the meaning and merits of Meetings for Worship and usually at membership in the Religious Society Of Meetings for Business. They may serve Friends.

o And there are always those who have n 9 \vithout being a member of any religious an idealistic opinion of Friends and do group. But for many of us it is easier to not feel that they are "good enough" to lead a fulfilled life if we are strengthened join. All they have to do is look around the support of fellow-seekers. It's a them to realize that our Society is not hazardous journey, in places, and at one of saints but of seekers (and even lirnes, and everyone needs encourage­ sinners), yearning for Divine Guidance ment and assi~)tancc. As members of the in their lives and in the world around us. Society of f'riencls \\iC are more likely to Membership in the Religious Society of fe:cl comfonable about calling for help Friends brings no halos, no placques for anei more certain that \VC will receive it. perfection, no passports to heaven. Lclso the personal search \vhich we Perhaps membership comes closer to make when considering membership is being a learner's permit for the life-long lii< to be helpful to LIS. 1l is like taking journey towards truth and fulfillment. J. spJritual inventory of our lives. We can Occasionally attenders prefer to be left du thi:-; without applying for member­ alone on the question of membership. ship, but it is likely 1O be a more rigorous Sometimes they need the suggestion that one if we apply. Membership then they consider membership and the becomes a public affirmation of a assurance that someone (usually a private convincement; the outward sign member of the Committee on Ministry of an inward commitment. and Oversight) would be glad to discuss Furthermore, our membership can be this with them if they desired to do so. meaningful to others. It can indicate to our children the value we place on our 6. Why Become a fvfember orthe association with Friends. It can say the Religious Society ofFriends? same thing to other relatives, neighbors, friends, and co-workers. We are not Obviously one can lead a good life 11 10 staying home on election day; we are 60 Why Peo}'Jle Join the Religious casting our ballots. In an era which Society ofFriends These Days. emphasizes secularism and indifference to transcendent values, we are opting for In the last 25 years there has been a a spiritual emphasis on life - and saying noticeable growth in membership in two so publicly. widely divergent groups of Quakers in An application can also help the local the United States -- among the yearly Quaker group. It says that we are nmv meetings in the Evangelical Friends ready to join them in their journey, f\lliance and the yearly meetings of the carrying our share of the responsibilities Friends General Conference. and not just walking empty-handed with The gain in the Friends General Con­ them. That can give members added ference has been particularly strong in strength and pleasure, knowing that the what is sometimes referred to as "the newcomers also care deeply. outer ring" of yearly meetings, meaning Elizabeth Fry, the great English prison those outside the older groups of New reformer, wrote in her diary when she England, New York, Philadelphia, and made her personal commitment to Baltimore. As a result, the total member­ Quakerism, "I know now what the ship in the outer ring grew from 3200 in mountain is I have to climb. I am to be a 1960t05300i11 1975. Quaker ... a light to the blind, speech A.Dd between 1960 and J983 seven new to the dumb, and feet to the lame." yearly meetings and two conferences That is what she said. What sayest have been formed - Intermountain, thou? Lake Erie, Northern, North Pacific, South Central, Southeastern, and Southern Appalachian Yearly Meetings and the Missouri Valley and Central 12 13 . some pertinent facts and trends can be Alaska Friends Conferences. A.lthough cited from it. the Intermountain and North P'acific That survey revealed that most of the Yearly Meetings do not belong to the new members were highly educated and Friends General Conference, they are that a iarge proportion were in upper very similar to its member yearly incmne occupations; over half were in meetings, especially in their adherence to managerial, technical, or professional the unprogrammed meeting tradition of positions - especially teaching. Friends. ~l~he paths by which they carne to The gains in the period from 1960 Ie ?riends vv'ere numerous. Oddly, nearly 1975 seemed so significant 10 the :me in eight had not heard of Quakers Advancement Committee of i he Friend'; until they reached adulthood; some General Conference that they sent :hought ~';riends no longer existed. A few questionnaires to many new members I C 'xen~ curious about Quakers because determine why they joined; 288 persons 'hey :lau some ancestor who was a from 82 Meetings responded. ~riend. Scvt.~ral had he'ard about The results of that survev are Quakers in college courses and hac! contained in a pamphlet of 58 pages, ru!lO\ved up on that introduction. A few edited by Kenneth Ives, with the tide admired Friends because of their opposi­ New Friends Speak: Why and How They [jon to the Vietnam War or because of Join Friends (Quakers) in rhe Mid-1970s. other acl ivities ror peace and social That booklet is an informative, fascinat­ justice. Many had had some contacts ing, and provocative publication, \vitli Quakers through the American containing much data on membership in Friends Service Committee, the Friends the Religious Society of Friends. No Committee on National Legislation, or brief summary can do it justice. But 14 other organizations. Some had read the criterion of a good Quaker in the last writings of Howard Brinton, Rufus half of the Seventeenth Century was Jones, Thomas Kelly, Douglas Steere, whether he was in trouble with the Elton Trueblood, or others. authorities, which means of course Significantly, the largest group whether he acted in such a way as would became interested in Quakerism because get him into trouble with the authorities. of someone they knew and admired who First or last, a good Quaker then would was a Friend. So the statement of George be sure to do so." Then he goes on to Fox that "The lives and conversations of bring that statement up-to-date, Friends did preach," still holds true. wondering aloud "whether in the last half of the Twentieth Century we are not 7. Some Thoughts A bout too sure not to do so." Membership in the Religious Society ofFriends Today Then, writing about the variety of Quakers in the early days of t~at Often we can learn from the experi­ movement, he points to such contrastmg ences and thoughts of others. That is as figures as Fox and Barclay, Nayler and true of the question of membership as it Fox, and Penington and Whitehead, is on many other baffling issues. commenting that "The Society would Therefore we are presenting in this have lost its richness and strength if it section the thinking of some Friends and had been reduced to a single type. " Friends groups from recent times on In a little pamphlet issued many years several aspects of the question of ago (probably in the 1930s), Jane Rush­ membership, as printed here and there. more wrote a chapter on The Meaning of Let us start with Henry Cadbury's wry Membership to Individuals. In it she but pungent comment that "our commented that "Responsible persons 16 are accepted into membership in the in the Society ofFriends. Drawing upon Society of Friends upon their own his scholarly background and knowledge request if they show an understanding of of the history of the Christian Church and a sympathetic interest in the and of the Religious Society of Friends, profession and practices of the Society." he pointed out the struggle in Paul's She then went on to write about the testi­ Epistles and in the Book ofActs between monies being important, saying that two concepts of membership - the "Membership implies interest in uphold­ inclusive and the exclusive. ing them." Her only reference, however, Further on he maintained that"At the to specific testimonies is to the section of very heart of our belief and practice is the Discipline on them. Later she laid the claim that religion is a matter of the great stress on the responsibility of transformed life and that such organiza­ members to carry out the work of the tional structure as may be built must local Meeting and of larger bodies of accommodate itself to and be useful in Friends, such as the yearly meeting and nourishing that life of the spirit." the Friends General Conference, of At the third Friends World Confer­ which she was a devoted and untiring ence, held in Oxford, England in 1952, a worker. statement was adopted which stated that Then, in 1950, Clarence Pickett, in "The test for membership should not be turn a pastor, pastoral secretary, doctrinal agreement, nor adherence to professor of religion at Earlham College, certain testimonies, but evidence of and for many years executive secretary sincere seeking and striving for the of the American Friends Service Com­ Truth, together with an understanding mittee, gave the Quaker Lecture at of the lines along which Friends are Western Yearly Meeting in Indiana on seeking that Truth." the theme The Meaning of lvtembership In his volume on Friends for Three 18 19 something about them and he must be Hundred Years, published in 1952, willing to let others witness to them until Howard Brinton had surprisingly little to he, himself, is ready for them." say about membership. But one point he One of the volumes printed as a part did emphasize was the centrality of the of the preparation for the fourth Friends sense of community in any Meeting. Of World Conference at Guilford College in that important facet of Quakerism he North Carolina, in 1967, was called No wrote, "As membership in the Meeting Time But the Present. In a section of it is membership in a community, the test on The Community of Friends, Wilmer of membership is compatability with the A. Cooper of the Earlham School of Meeting community." Religion, commented that "One of the In 1964 Thomas R. Bodine delivered a major problems in the church today is talk at the Friends World Committee that too little is expected of those who meeting in Ireland on The !vleaning of have committed themselves to Membership in the Religious Society of membership. Where little is expected, Friends in which he said that "The. little will be given in return. Moreover, criteria are intent and commitment." In the demands that are made often seem to elaborating on his theme, he asserted be busy work, rather than involvement that "The applicant must v/ant to be a in really important things." Further on follower of Jesus, to seek Truth, and to he remarked that membership "should live according to the relevations he liberate persons to participate in a new receives." Asking how one tests a life of freedom rather than make them person's intent, he said "We require that feel restricted and circumscribed." he attend regularly and that he try to In that same volume Ormerod understand the testimonies. The Greenwood, a prominent English applicant need not necessarily subscribe Friend, wrote on The Nurture of the to all the testimonies, but he must know 21 20 Society of Friends. There he said "It

may be that for continuity and for legal t'!lIC', S'harc, Thomas J. IVlullen. wrote purposes we have to retain formal an essay on The h1eaning of Membership membership; and it has the great in which he said that he agreed with advantage that it represents a step of C)rmeroc! Greenwood, pointing our that commitment which many need and arc in the past Friends had "too often set up strengthened by. But let us make as little standards of membership which merely of membership as possible and keep our served as bad reasons for keeping people Society as an 'open-ended' community, our or the Society who most needed the such as it was during its first hundred c;piritual strength and help of the Quaker years, counting as Quakers all 'Nho '_'0 mmunity. 1'1 evertheless I'll ullen journey with us." maimained that we should ";make a Further on he \Vfote~ ., Let us not seek great deai of membership, no' 'a:; littie unity in uniformity of thought and as possible,' " pointing out that we opinion; for ..ve shall never get them: tmt should make membershi[; "a very in the true accord of Christian love. ~C[ :~erious business indeed." but being them who come amongst us feel joy and 'carefUl to choose the right criteria." concord; for in the words of isaac Perhaps those two Friends were not as Penington, life love and peace 'Our IS far apart in their concerns as it might at and tenderness; and bearing 011e first so seem. another, and forgiving one another, and Especially helpful to many people has not laying accusations against another, been an article by Edmund P. Hillpern, a but praying one for another and helping I\Je\v York City Friend, which the one another up with a tender hand.' " Advancement Committee of New York In a book devoted to replies ur Yearly Meeting reprinted from the reactions to that volume, entitled Seek. Friends Journal in 1967 on The 22 iVfinimum Quaker. To Hillpern the four 23 ... Taken collectively, this cluster of principles which constitute A h1inimum practices are intended to encourage Quaker are: (1) The Inner Light, (2) The Friends, individually and collectively, to Corporate Search, (3) The Living hold up their lives to the Light. They are Witness, and (4) The Joyful I-lope. meant to prick our consciences, to prod Perhaps the best place for a seeker or us in our day-to-day practices, and to an applicant to turn to discover vvhat is promote the kind of God-directed lives meant by "the Quaker 'Nay of Life" is worth living." to the Queries and the Advices 1;1 the Several individuals and a few Ivleetings yearly meeting Discipline or bool~ of \vhich have seen the guidelines worked Faith and Practice. As this writer said in out by the Committee on Ministry and his recent volume on Quakerism: A Oversight of the Brooklyn, New York, Guide to the Religious Society of Friends Meeting in the 1970s, have Friends, "They are questions and suggestions to promote contemplation, found them useful, especially for groups with a wide spectrum of members and reflection, and evaluation. The Queries, attenders, with a so-called "liberal point in particular, are suited to the searching of view" dominant. In an all-day mood of Friends at their best, as they are workshop, that group had what early broad, open-ended questions to promote Friends might have called "a threshing self-examination under the leadership of the Spirit. They are non-dogmatic, non­ session." Their concluding Minute hortatory, and non-threatening. They mentioned the following points as ones are intended not to discourage but to 1,',Ihich should be considered in encourage; not meant to put down interviewing applicants for membership individuals or groups, but to lift them to in their group: . new levels of living. They are primarily ... commitment to a spiritual search. positive rather than negative in tone. individually and as a part of the 24 25 Meeting, and acceptance of the broad spectrum of belief's repre­ I\S a partICIpant in that session, this sented in that group. writer would have been glad to have had · familiarity with the histor~' and a reference to the importance to Friends practices of Friends, including the of their Judaic-Christian heritage and to New York Yearly Meeting's {ai/il the centrality of the life of Jesus. But and Practice. there was not unity on that statement, in · attendance at Meetings for \Vorshin part because there are several in our and the valuing of this type of wor­ ship. group who have rebelled against the nano.v theological interpretations of the · attendance at scveral iVice! ings for Business and an undcrstanding of faith in which they were indoctrinated in the spirit and proccdurcs of such their earlier years and have found sessions. spiritual strength in the non-dogmatic · familiarity with Friends' testi­ approach of Friends. monies and ongoing concerns and 11 should be noted here that several support of most of them. yearly meetings in the United States . willingness to participate in the life expect their applicants for membership of the Meeting in regard to (a) the to attest to their belief in Jesus Christ as Meeting for Worship, (b) the Meet­ their Savior, and state this as a require­ ing for Business, (c) committee ment of membership in their Disciplines. work, and (d) financial support Liberal Friends generally adhere to the according to one's means. importance of Jesus without demanding ... willingness to give and to receive any such statement by their applicants. support as a part of a seeking, growing, caring religious com­ munity. 26 27 Conversely it should not be merely a 8. The Procedure for Applying for pleasant social occasion with the visitors Membership in the shunting aside the main purpose of their Religious Society ofFriends get-together, assuming that anyone who ::ipplies will automatically be accepted. When an individual feels ready to become a member of the Society of Every effort should be made to make Friends, he or she is expected to write a the applicall[ (or applicants) comfort­ letter to the Monthly Meeting, stating able, ready to raise questions and that desire and giving a brief account of hesitations about membership. The his or her journey to Quakerism. meering should be a dialogue ':haracterized seeking and sharing on Those letters, incidentally, are often cver:~Dne, very moving, and a collection of them theoart of C)ften the members ;) f rne'-!i siting::'~ommittee can gain as would reveal the many paths people have a~; taken in their search for truth and couch from the session the applicant, ~-- personal fulfillment. .learning as \ve11 .as teaching, The applicant's letter is usually =n addition to the points already referred to the Committee on Ministry :ncmioned in the paragraphs about the and Oversight and a small group (usually 'sUJdejines of the Brooklyn Meeting's two or three) appointed to visit with the ::':tJfnmittee on Ministry and Cversight, person or persons requesting ,here are several matters which might membership. 'Neil be rctised. That interview (or in some cases a ~~ome 'Visiting Committees may 'ivant series of meetings) should not be a [0 inquire whether (here are any Quaker Inquisition or a traumatic 'Jbjections to this step on the part of experience for the applicant. Nor should one's parents and/or of one's spouse. If it be a confrontation. 29 28 there are children, the visitors should be the applicant immediately. But they may clear as to whether they are also applying suggest that he or she do more readin~, for membership and if they are, whether attend more Meetings for WorshIp they should be considered as associate or and/or Business, visit other Quaker full members. Also, the Visiting groups, or ponder some aspect of Committee should explore with the Quakerism a little longer. .. applicant the reading he or she has done, If the Committee on MInIstry and the other Quaker meetings visited, and in Oversight agrees to recommend what other Friends' gatherings this membership, they fo_rward their decision person has taken part, as membership is to the Monthly Meeting, where the final really in the Religious Society of Friends, action is taken. even though it is recorded in the local If (or when) the application for Meeting. membership is accepted, the Monthly Usually we think about the effect on Meeting (through the clerk) welcomes the Meeting of the admission of an the new Friend, the recorder is asked to applicant. Perhaps Visiting Committee enter his or her name on the Meeting's members, individuals on the Committee rolls, and a small Welcoming Committee on Ministry and Oversight, and the is appointed to mark this important members of the Monthly Meeting should event. In some Meetings the clerk also bear in mind what might happen to presents the new member with a small an applicant if he or she is rejected. That gift, such as a Bible, a book on Quaker­ is an important point which is often ism or on some religious topic, or a overlooked. corsage or boutonnaire. Often a few When the Visiting Committee reports Friends feel moved to say a few words of to the Committee on Ministry and welcome publicly. Oversight, they may urge acceptance of Occasionally the entire Meeting 30 31 applicant for membership must honors the new member or members at agree? If so, what are they? If not, some future date. Sometimes a special why not? event celebrates all those taken into C. What is your attitude toward "birth­ membership in the past year. right membership" in the Religious Friends do not believe in elaborate Society of Friends? ceremonies but such an occasion seems D. Have you ever realized that some to many to warrant some simple form of birthright Friends resent the division recognition as a significant milestone on into ·birthright and convinced the spiritual journey of an individual, a Friends? Why do"they feel so strong­ couple, or a family. After all, ly about this? membership has a deeply significant E. On pages 13 through 16 a few rea­ meaning to many of us. It is a privilege sons some Friends were attracted to which carries with it the deep commit­ Quakerism were mentioned. Which ment and the contribution of the talents apply to you - or to members of of the applicant or applicants to the local your Meeting? Meeting, to the Religious Society of F. What is your attitude toward "asso"' Friends, and to the wider world. ciate" membership? Why? G. In most Meetings young people are 9. Some Suggested Questions asked to decide at the age of 18 for Consideration whether they would like to retain A. Did you find any arresting or pro­ their membership with Friends and vocative statement in this pamphlet? to be made full members if they are If so, what was it? What special then associates. How do you feel thoughts did it evoke? about 18 as the age when this im­ B. Are there any absolute essentials in portant decision should be made? Quakerism with which you feel an 33 32 (you may wish to ask some of your young people about their reactions Seeker. Friends General Confer­ on their point.) ence, undated. 6 pp. H. If you are a so-called "convinced 2. Bodine, Thomas R. The Meaning of Friend," what was your reaction to Membership in the Religious Society the meeting with your Visiting Com­ of Friends. New England Yearly mittee? In what ways might that ex­ Meeting, 1964.9 pp. perience have been more meaningful 3. Cadbury, Henry J. The Character of to you - and them? a Quaker. Pendle Hill Publications, I. What is the practice of your Meeting 1959. 32 pp. Based on the William in welcoming new members with Penn Lecture. some special celebration? How might 4. Cooper, Wilmer A. The Nature of this welcoming process be improved? the Friends Meeting, in No Time But J. If you were to edit a sentence or This Present. Friends World Com­ paragraph, or even an entire section mittee for Consultation, 1965. of this pamphlet, what changes in 239 pp. Pp. 93-101. emphasis and/or wording would 5. Greenwood, Ormerod "The Nurture you make? Why? (The author would of the Society of Friends" - a chap­ welcome such suggestions for con­ ter in No Time But This Present. sideration if this pamphlet is re­ Friends World Committee for Con­ printed sometime in the future.) sultation, 1967.238 pp. Pp. 102-109. 6. Hillpern, Edmund P. The Minimum Quaker. The Advancement Com­ Jto. A BriefReading List mittee of New York Yearly Meeting (from an article in the Friends Jour­ 1. Abrams. Irwin Friends and the nal- July 15, 1967.) 3 pp. 34 7. Ives, Kenneth New Friends Speak: 35 How and Why They Join Friends (Quakers) in the Mid 1970s. Pro­ gressive Publisher. 1980.68 pp. 8. Kenworthy, Leonard S. (Compiler) Quaker Quotations on Faith and Practice. Friends General Confer­ ence, 1983. 187 pp. Pp. 75-77 on membership. 9. Mullen, Thomas J. "The Meaning of Membership" Chapter 13 in Seek, Find, Share. Friends World Com­ mittee for Consultation, 1967. 159 pp. 10. Philadelphia Yearly Meeting How to Become a Member of the Religious Society ofFriends. The Representa­ tive Meeting of Philadelphia Yearly Meeting, 1970. 6 pp. 11. Pickett, Clarence E. The Meaning of . Membership in the Society of Friends. Western Yearly Meeting, 1959. 15 pp. The Quaker Lecture.

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